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€a$p Cessons 
In Pspcbometrp, 
Clairuopance 
And Inspiration. 


»? 3. C. f. Grumbinc. 


















EASY LESSONS 


FOR THE 

UNFOLDMENT 

AND 

REALIZATION 

OF 

PSYCHOMETRY, 

CLAIRVOYANCE, 
and INSPIRATION, 


BY J. C. F. GRUMBINE, 


President of “The College of Psychical Sciences and 
Unfoldment,” Author of “Clairvoyance,” “Psychome- 
try,” “Auras and Colors,” etc. 

published bp tbe Order of tfte White Rose. 

1900. 




two Copies received, 

Mbpfiry of 

Gf tbQ 


lid 


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ghUr ° f c« Pr «i Kku 




54871 


Entered according: to Act of Congress, in the year 1900, 

By J. 0. F. Grumbinc, 


in the Office of the Librarian of Congress ut 
Washington, D. C. 

Right of Translation Reserved. 


6*v oop f. 


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J V S5 cl o, 





PART 1. 


PS Y CHOMETR Y. 

Lesson I. 

In esoteric lore psychometry is a new name for an 
old science. As clairvoyance is the science of seeing 
and perceiving, psychometry is the science of feeling. 
heeling deals with and comprehends the sensations 
and emotions of the soul; and as nothing is lost, but 
everything is preserved in consciousness, the feeling, 
however inert, can be revived and reproduced by a 
series of experiences and experiments. As perfect har¬ 
mony finds an expression in an instrument however 
crude and can be evoked through a maze of or in asso¬ 
ciation with discord, so thought through and by feel¬ 
ing offers forever its own lessons and inspirations. The 
seer realizes this and associates the past and future in 
an omnipresence. 

The object of psychometry is primarily to substitute, 
so far as it is possible and feasible, the intuition for feel¬ 
ing and reason, or guided by reason to allow intuition 
to penetrate the divine effluence or aura of life, and 
thus to avoid the law and limitations of matter and 
reap the benefits of Divinity. It is is to learn to trust 


4 


rather to such guidance as is self directing and lumin¬ 
ous and from within the spirit, than to popular and 
standard criteria of the world, established and main¬ 
tained by alleged scientific researches and experiments. 
It is to open the spirit to its own sphere of divinity and 
the voice of voices affirmed by intuition and by con¬ 
science. It is to be, not to seem and to be awake or 
conscious, not asleep or hypnotized amid the phan¬ 
tasmagoria and illusions of the world. It is to rely ever 
upon God in or of rather than out of spirit, upon di¬ 
vination rather than upon necromancy, upon the All 
Seeing Eye, rather than upon functional adeptship or 
the one eye which allegory fabled as belonging to the 
three blind men. It is to rise to the sphere of divine 
freedom and sovereignty and become a,s God. 


5 


PSYCHIC 

Experiments for Spiritual Lucidity. 

No. i. 

In this experiment take a name written on paper or 
any article and hold it in the left hand; if writing, with 
writing toward the palm. 

Cleanse the hand before attempting the experiment 
and settle into a blissful passivity or mental repose. If 
all the conditions are what they should be the receptive v “ 
'or subjective mind will open up or reveal what is im- » 
pressed upon it by the delicate workings of the thought 
alive or immanent in the writing or article. Follow' 
the subjoined formula and jot down the impressions 
you receive according to the questions. 


6 


FORMULA FOR WRITING. 

1. Is this one young or old and why do you feel that 
she or he is so? 

2. Is this one sensitive and if so about what per¬ 
centage? 

3. Give a brief phreniscope, that is mental delinea¬ 
tion. 

4. How about the temperament, the occupation or 
adaptability to business? 

5. How about social, literary, domestic, or other 
capabilities? 

6. Name weaknesses and points of strength. 

7. What features of the past life show themselves 
and how about the future? 

8. Look into the health and life line. 

9. What persons, names, faces and things show 
themselves? 

10. Write whatever else you receive. 


7 


FORMULA FOR ARTICLE. 

1. What is the history? 

2. How about associations and environments. 

3. Do you detect anything peculiar or unique about 
it? 

4. Describe some of the people who have come in 
touch with it. 

5. If a mineral ore, state all that you perceive in 
connection with it. 

6. State other matters of a general interest. 


1 


8 


PSY CHOMETR Y. 

Lesson II. 

As a science psychometry offers its own law of analy¬ 
sis, synthesis and demonstration. Its facts demand an 
interpretation consistent with their plane and sphere of 
causality; by this we mean, as physics has its own 
method and science of revealment and that method 
or science is designated natural causation, so psychome¬ 
try traces in the noumema of spirit, such as telepathy, 
suggestion, clairvoyance, hypnotism, inspiration, the 
spiritual causation of the universe. Psychometry ap¬ 
peals to man in his duality of consciousness and expres¬ 
sion as both a natural and spiritual entity and, there¬ 
fore, it is fascinating and absorbing because while ap¬ 
parently both occult and mystic it can offer supersen- 
tient and sentient proofs of its law, operations and real¬ 
ity. Clairvoyance is altogether an a priori system of 
philosophy and while its data are provable, yet it deals 
with the subjective and spiritual consciousness as ob¬ 
jectified by visions. Its phenomena can be demon¬ 
strated, but as a philosophy it comes under the head of 
spiritual science.. It has to do with the spiritual side 
of man as that side objectifies itself or is projected 
within the natural. Psychometry, however, is a branch 
of metaphysics and deals with life in the objective as 
well as the subjective planes of expression. True its 
researches are in and through the sphere of intuition, 
yet such researches can be intelligently rationalized. 


9 


Reason, in other words, can ratify what intuition re¬ 
veals. This is true not only of its phenomena but its 
law. 

Not so with clairvoyance. It is purely esoteric and 
while its facts may belong to the exoteric plane, while 
they may be a compound of experience and inner 
promptings or prescience, yet its method of arriving at 
results is not inductive but deductive, from Spirit to 
mind, rather than the reverse. This should be per¬ 
ceived by all students of Psychometry. More than this, 
while psychometry is concerned chiefly with the exter¬ 
nal life and explains how mind is free to act independ¬ 
ently of material environments and organism, it does 
so, not through the law or function of mediumship, but 
through the independent consciousness of the spirit. It T 
is, therefore, a science as truly as physics, chemistry or £ 
psychology. Illumination and power to penetrate na¬ 
ture belong to man. It is by means of this power 
which we designate prescience or intuition that man 
realizes his spiritual nature and eternality While in the 
practical business of life he is instinctively led. The 
more fully this power is unfolded and expressed the 
more susceptible is one to divine wisdom and leading. 


10 


EXPERIMENT II. 

In this experiment, take any letter that you receive 
and after removing the envelope, hold it as directed in 
previous experiment (without reading it or observing 
the character of the writing) and note on paper the re¬ 
sults. Try this often until you succeed or acquire a 
facility for sensitizing influences. Use this formula in 
noting your impressions. 

1. General impression. 

2. Sex, stature, age, appearance. 

3. Object of letter. 

4. Recollections or reminiscences. 


11 


PS Y CHOMETR Y* 

LESSON III. 

In the natural evolution of man, as the spirit rises 
above and out of the soil of earthliness into which it 
is born, the transcendent character of its di¬ 
vinity becomes more and more a revelation. The lily 
in its blossoming must needs pass through a multiform 
series of expressions and transformations before it 
reaches the material apotheosis; so is it with mankind. 
Each step in the awakening is a fulfillment of the law 
of consciousness and in that fulfillment lies the method 
of thiis a priori system of teachings. Nature fixes for¬ 
ever her own law of expression. If there is change or 
differentiation, it is not because the law is set at naught 
or that its absoluteness is violated, but rather because 
each phase of existence outworks the universal and un¬ 
changing system. 'Nature is truth as it is science; no 
caprice is conceivable or possible. 

Hence such a science of the spirit and cosmos as un¬ 
covers mystery and shows the occult operations and 
leadings of nature, while exact in methods as mathe¬ 
matics, although incapable at present of scientific 
demonstration, must appeal to every awakening con¬ 
sciousness. Such a science is psychometry. 
It lays hold of data which are psychical, rather than 
material, spiritual rather than phenomenal, and data too 


12 


which while of spirit, are seemingly illusive and fleeting 
when viewed from this stage of existence. Like a fairy 
the visions of the spirit, (compositions of thought in¬ 
duced by inspiration and experience), are airv-like and 
ethereal, dreamlike and unreal in character, yet tangible 
and tentative to the illuminated consciousness. They do 
not rap on tables; they do not materialize on islates; 
they do not come into the order of the phenomenal life 
at all save as visions, evoked by a vitascopic sugges¬ 
tion or environment. They are recollected, as memory 
recalls past events; but they cannot be handled as 
things. They are in ishort, real but not material, per¬ 
ceived, but not palpable, felt but not a matter of objec¬ 
tivity. They belong to the curriculum of the soul’ di- 
vinest life, are mind stuff, but lodge in an ocean whose 
shores touch infinitude and infinity. 

The point to realize in all this is that, when you do 
not succeed in your experiments or deductions, when 
visions are not tentative and clear, when the impres¬ 
sions that flit before or into the mind are illusive, know 
that the psychic vitascope needs adjustment or that the 
conditions are not normal or natural. Results can 
never be forced, they will come of themselves or not at 
all. Forced results are hybrids in the sphere of psy- 
chometry. Were the data with which the psychometrist 
deals altogether palpable and susceptible to physical 
methods, then the science would at once be recognized 
and taught in the universities of the world. But if its 
admittance into these schools muist depend upon such 
demonstration these occult sciences will never find a 
tutor or an elucidator in the universities. This will of 
course be a calamity. 


13 


The aim of the student of as well as the adept in these 
sciences should be to appeal to, as well as prepare the 
way for the higher consciousness and humbly confess¬ 
ing all errors that creep into or result from his experi¬ 
ments, dignity his office by a loyal and honorable 
consecration. Let him at once become an hierophant 
and a larger measure of success will await him. The 
end is not yet. The agnostic and materialist will ques¬ 
tion or scoff at his victories—but he can afford to work 
and wait. Knowing that truth iis his inspiration he will 
reach the open sea of her light and wisdom by following 
the springs that well up in the soul and flow merrily 
through the world’s mental tanglewood. The vision 
of apocalyptic enchantment of which he dreams and 
which he sees approaching, is not far away; let him love 
it so well that he will dare martyrdom for the ecstacy 
of its possession. Let the world babble. It can only 
“crucify him.” The light is unquenchable, the truth 
indestructible and the spirit must cycle on to Nirvana 
Take the vow of the Sphinx, look to the stars, obey the 
whisperings of angels and follow the light of the spirit 
eastward. 


14 


EXPERIMENT III. 


What is your experience of the ephemeral and illu- 
isive character of the data which comes to you in visions 
and impressions as you experiment with the soul in 
psychometry? 


15 


PSYCHOMETRY. 

LESSON IV. 

1 lie question of questions in this mystic science 
which baffles both the novitiate and the initiated is the 
one which interrogates the causes as well as reason for 
the facts or data of psychometry; why, in short, the 
science is a matter of demonstration at all, appealing to 
the reason through both the sense or objective realm 
and the realm of perception and intuition. 

It is necessary to explain the organic struc¬ 
ture and nervo-psychic functions of the human 
spirit before any clear and perfect under¬ 
standing of the sphere and office of psychom¬ 
etry may be had. The material, etheric essences and 
forces with which the spirit continually deals or with 
which it works and co-ordinates its multiform relations 
and modes of manifestation or expression are very little 
understood by the physicist and psychologist. Few in¬ 
deed of the reputed scientists of the world accept the 
'Spiritual part of nature or life; all are more or less ag¬ 
nostic of and silent concerning the occult or involved 
divinity of nature; and, it is only here and there among 
the very aggressively progressive experimentalists like 
Professor Hare in his age and Professor Crookes in 
these latter years, who venture to set at naught the dic¬ 
tum of historical science and the critical standards of the 


16 


schools, and boldly announce a spiritual, if not a divine 
immanency in matter. However, the very recent and 
marvelous discoveries of psychical researchers and ex¬ 
perimentalists have made the most conservative scien¬ 
tists tremble, lest, the alleged historical scientific sys¬ 
tems which have established the rationale of modern 
scientific thought and philosophy, be proven altogether 
untenable and futile. We maintain that consistent with 
the researches of Dr. Babbitt** the etheric forces and 
substances inter-reach and inter-play upon the in¬ 
terstices of matter. Indeed spirit permeates every point 
of matter with a radiant and perfect immanency, and 
thus makes possible the facts of which we speak. Into 
the microcosm (material world) as into the macrocosm 
(spiritual world) the divine Spirit vibrates unceasingly. 
The atom rolls and revolves in its sphere of luminous 
force which lights suns and controls worlds \Vhile sus¬ 
taining the physical life of the universe. As a circle in 
which every point of the circumference is at one with 
and related to the center to which it owes its origin and 
form; so spirit suffuses matter. Thus matter is akin 
sympathetically with the finer forces which influx and 
permeate matter and which impress their law, nature 
and phenomena upon it. In this connection it will be 
well to notice, how, in perfect order the so called physi¬ 
cal organism and all that belongs to it, is related to its 
prototype or correspondent in the psychic order of be¬ 
ing. The unity and synthesis are perfect. The grosser 
or cruder material forces and substances when in the as¬ 
cendent dominate the finer or so mar their effects and 


**The Philosophy of Light and Color. 


17 


phenomena as to make a correct psychisope well nigh 
impossible. As well expect a reflection of a lily in a 
pond when the water is fetid or ruffled by external 
and internal conditions of unrest and activity. 

The office of the psychometrist is to secure such 
results as are natural, not unnatural or supernatural 
and to make possible a psychiscope which is a true de¬ 
lineation, so far as can be had, all other conditions be¬ 
ing equal. And the one who can do such work is do¬ 
ing the best work. 

In a sense one thought contains the law or essence 
of all thought and thus one may have a key to Divinity; 
but as a phenomenon it is limited, and it limits con¬ 
sciousness and to that extent, the sphere of Divinity. 
Hence even the adept will have difficulty, unaided by 
divinity, to correlate and elaborate all the multiplied 
ramifications of the spirit. Indeed he is an adept be¬ 
cause he never ignores divinity. 

Let all things, therefore, be done in order but see to 
it that order is first perceived in the impressions that 
reach you tangibly and immediately. Higher percep¬ 
tion, keener analysis, more penetrative discernment and 
the most delicate pencillings of occult happenings will 
flow before you in visions as real and palpable as the 
things which you physically see, touch or sense. Learn 
to solve one mystery before dissolving all mysteries in 
a final or exhaustive psychiscope. Apply the law of 
spirit to the least and lowest in the order of phenomena 


18 


and the greatest and highest will follow sequentially. 
Take the science which will uncover and reveal the na¬ 
ture of one impression and the door of the Temple will 
open to your power and reveal to you God who fills all 
things with spirit. 


19 


EXPERIMENT IV. 

Proceed to apply this teaching and thus perceive its 
truth. 


i 


20 


PART II. 


CLAIRVOYANCE. 

LESSON V. 

As psychometry is generic, clairvoyance is*special. 
As one relates to consciousness and all that belongs to 
it, the other is subordinate and functional. To see in 
a material sense in the use of the organ of sight is the 
physical application of a function which is spiritual as 
well as material in its nature and isphere of action. 
Clairvoyance is both perceiving and seeing, and while 
the one is limited by the intuition which is akin to the 
All Seeing Eye, ’ the other is circumvented by the 
organ of sight. Both are functional and as such have 
their respective offices to discharge. The spirit through 
the ego, controls and operates both. It is very possi¬ 
ble, nay it is true that one may use his or her clairvoy¬ 
ance in this two fold sense and yet give to the process 
a materialistic significance and interpretation; or, one 
may become aware of such an interior seeing and per¬ 
ceiving and yet for years not to have 

recognized it as suich, nor to have been 

aware of iit. The fact is that just as immor¬ 
tality is an inherent, indestructible and eternal quality 
of spirit and not the effect of either time, environment, 
expression of the arbitrary fiat of nature,so clairvoyance 


21 


is the inalienable endowment, like instinct or any men¬ 
tal faculty, of spirit. We should say of “Spirit” that 
the definite article “the” might in no sense be perverted 
as thus employed. The ego or spirit resides altogether 
in the spiritual universe or in a universe which is spirit¬ 
ual, although functioning in the material, and not as is 
popularly supposed or inferred,through mistaken analo¬ 
gies and correspondences, in the material and then in 
the spiritual universe. The universe is spiritual alto¬ 
gether and not dual or altogether material as is alleged; 
that phase of it which belongs to the sense realm or to 
which the sense world relates itself, being the reflex of 
the universe, but not in reality it. So that the celestial 
vision should be primal and surely as potential and 
natural as the terrestrial. The reason why so few per¬ 
ceive this is due to the fact that it has not commonly so 
been recognized nor taught, except perhaps, dimly or 
vaguely by occultists and then by implication or clothed 
in mystic symbolisms. The spiritual gifts were not es¬ 
teemed nor sought after nor even unfolded, because 
they were adjudged to be deific and supernatural and 
not human possessions and were isaid to be possible 
only among the seers or those who were especiallv en¬ 
dowed or blest with supernatural gifts. Hence they 
were allowed to lie dormant or were exercised by those 
who being called or calling themselves magicians, ne¬ 
cromancers, sibyls, seers, sorcerers, or those who pass 
as mediums or sensitives and are possessed with famil¬ 
iar spirits, gave expression to clairvoyance without un¬ 
derstanding it either as a function or a possession. To 
recognize and declare the function is of course funda¬ 
mental to any rational use and unfoldment. Each one 


22 


has a potential clairvoyance which can and should be or¬ 
derly and rationally unfolded. First, that the spirit 
may have intelligent access to causality as well as na¬ 
ture, the soul of the universe as well as the laws, ele¬ 
ments, phenomena and the dynamic and chemical forces 
which further elaborate them; and, secondly, that spirit 
may perceive and enjoy spirit and not through any 
media or vicarious representation such as organism or 
functional processes imply. If psychometry and tele¬ 
pathy will ever become popular, as we are certain that 
they will at no distant time, if metaphysics will at last 
and forever receive precedence over physics, if the 
spirit and its divinity will be enthroned in the world’s 
thought and life, if education will work its marvels 
from within and not as is current and popular in the 
schools and universities by a system of cramming and 
mental absorption, if the innateness or immanency of 
inspiration or thought as Socrates and Jesus taught and 
realized it, will be perceived by all, then these progres¬ 
sive and real spheres of developement must come by a 
permanent establishment of the issues of life upon the 
only and absolute basis of spiritual life, being, unfold- 
ment—Which is divinity. Therefore, to realize these di¬ 
vine powers look within, see and perceive psychically 
and enjoy the luminous Parnassus to which the spirit 
ever invites. 


FIFTH EXPERIMENT. 


Distinguish between intuition and clairvoyance as 
thus set forth and note how one sees clairvoyance. 


24 


CLAIRVOYANCE. 


LESSON VI. 

The ispecialization of clairvoyance in the medial or¬ 
ganism or psychic apparatus is for practical purposes. 
There is in fact no such function but what seems to be 
such is the phenomenon of its operation and law. The 
eye is an organ but the vision, sense and percention are 
the means by which it functions. The vision is not at 
all to be confused with the so-called sense of sight or 
the organ of the eye through which the sense operates. 
To (See admits of a psychic process quite inexplicable to 
the physicist but fully illustrative by the sensory and its 
mechanism. The organ of the eye is impotent to 
gather up, collect and synthesize the rays or images of 
rays cast upon the eye. It in no way is responsible for 
seeing or the subjective process which accompanies and 
is co-ordinated with it. Clairvoyance like the con¬ 
sciousness is a mode of the ego by which it displays 
both intelligence and divinity and by which it assists 
the ego to become aware of itself. It may be compared 
but only crudely and analogically with the nervous sys¬ 
tem which is sensitive to all that plays upon and 
through it, yet is in itself not the ego, but a delicate 
function which the ego uses. Thus clairvoyance refers 
to that which while seemingly functional is yet akin to 
divinity, we mean that which is essentially and eternally 


25 


intelligent and of Spirit. It works through a two-fold 
expression of light, it itself being the conductor of all 
material and spiritual expression of light. Clairvoyance 
does not belong wholly nor is it realized only in the 
sphere of what Emanuel Swedenborg terms the celes¬ 
tial man, although it originates in spirit, but it radiates 
all being and all forms of being and is the light of the 
world. By it one receives a lucid and spiritual defini¬ 
tion of karma or the thoughts and acts of life, because 
it is by clairvoyance, which may be termed clear or 
psychic seeing, or seeing without functions, that spirit 
penetrates essence and all forms and expressions of it. 
How to utilize this power of spirit is a mystery only to 
those who have not yet awakened to the law of Divin¬ 
ity or who have not cultivated the higher self for ideal 
or divine purposes and ends. It resides in all essence 
and can be evoked at will. All other things being pre¬ 
pared and harmonious, it becomes to the adept or hiero¬ 
phant the key to nature’s finer forces and the “pearl of 
great price.” It gives one, if he choose to be guided 
by it, prescience, prevision and second isight. Because 
it is so clear in its penetration, so definite in its con¬ 
cepts, so lucid in all that it manifests and reveals, it iiS 
superlatively useful. To unfold it fully is to reverse 
the natural order and permit it to have a larger sphere 
of expression. One should reispect its light and allow 
it to shine into the material life and world. One should 
form conditions first for its recognition and perception, 
then for its culture and by rationally trusting and obey¬ 
ing it, one will realize its power and utility. 


26 


EXPERIMENT VI. 

Note the Teachings of Jesus as recorded by John, 
Chapter I, where he speaks of this light. Try to real¬ 
ize this light. Consult book on “Clairvoyance,” by au¬ 
thor for “Rules to Observe.” 


CLAIRVOYANCE. 


LESSON VII. 

The seer alone knows how to use clairvoyance, be¬ 
cause the seer divinely led, impresses the celestial vision 
only upon humanity and never subordinates it to paltry 
and personal ends. He does not debase it by forcing 
or extemporizing prenatally or prematurely the issues 
of spirit. 

There is reason in the distrust the public has of the 
work of professional clairvoyantes. It may be asked 
what distinguishes such from those who exercise the 
power of natural or psychic clairvoyance. We shall try 
to make this distinction clear. 

Clairvoyance is one and the same, however it is ex¬ 
pressed. All expressions of clairvoyance are of the order 
which we teach ;the only difference between the various 
forms of it is in the use to which it is and can be put. 
One may use genius for unholy and unlawful purposes, 
yet genius is ever one and the same; and as the light 
of day is the means which enables the righteous and un¬ 
righteous to live their life, both using the light to de¬ 
fine their path and career, so the light of the spirit can 
be subserved for an end good in itself or perverted and 
made to multiply the vices. The morale or motive in 


28 


the law of nature and her functions is unchangingly the 
same and eternally good. But when applied to conduct 
is translated into an ethical term or quality which gives 
rise to such antithetical words as evil and good; error 
and truth. One may be ignorant of the divinity of 
Spirit and consciously or unconsciously use this super¬ 
ior and clairvoyant sight. 


The power to see as well as to perceive inheres in 
Spirit and cannot be atrophied or destroyed, although 
it can be organically or functionally silenced and 
abused. The practices of clairvoyance by the magician, 
sorcerer, necromancer, fortune-teller, clairvoyante, 
palmist, has bewildered the ignorant, while at the same 
time, it has added nothing of real service or scientific 
value to growth of occult science or to the eternal good 
of the world. A human being may allow such phe¬ 
nomena as the signs and wonders, generically termed 
supernatural, to play through their nervous and mental 
organism, just as one may organically function or physi¬ 
cally vegetate, without adding one tiny thread of truth 
to the spindles or shuttles in the loom of knowledge; 
but those only are beneficient experimentalists and dis¬ 
coverers of truth who intelligently and wisely set to 
work to enrich and bless the world by their researches 
and experiments. It has been the bane of occultism 
and magic, indeed, it has brought ethnic relig¬ 
ions, to say naught of universal religion into more or 
less disrepute, because a few of its advocates, as prac¬ 
titioners of black art or magic, made preposterous, and 
unprovable claims for their performances and works. 


29 


Not that a Jesus or a Zoroaster were frauds, or 
claimed for their works more than they could prove, 
but those who like Cagliostro, the arch imposter, and 
those who looked on and witnessed their performances 
of legerdemain, those who in after years ignorantly un¬ 
derstood and as ignorantly interpreted their work and 
history, such workers and witnesses with uncultivated 
spiritual vision have by their ignorant and ^superstitious 
interpretations, placed a false meaning upon bibles and 
all occult phenomena and by so doing set the world 
back a few thousand years and plunged the spiritual 
movement into almost hopeless disaster. 

The effort is here made to impress upon the student 
the value of luminous discrimination, and to emphasize 
the necessity of placing clairvoyance and the clairvoy- 
ante, not where either will continue to be ridiculed into 
oblivion, or where either one will be contemptuously 
slighted and ignored, but Where the real office, value 
and end may be exalted and their services command 
the recognition and applause of the world. Let its 
philosophy be clearly defined that man may make no 
mistakes when investigating its phenomena or seeking 
for true guidance. The work of the educator in this 
sphere alone is one of martyrdom, but however ignom¬ 
inious or futile such a consecrated life and work may be 
in the estimation of the world its efforts will not be in 
vain. To rescue universal religion and spiritual science 
from disgrace and a dishonorable name, to put both 
where the mercenaries of the world may not bargain 
over its price, to restore to humanity a civilization 
which was pre-eminently spiritual and mystical and 


30 


fostered by the wise men of Egypt, Asia, India and 
Greece and to place around Jesus, Krishna, Socrates, 
Buddha, Zoroaster and their co-laborers in the colleges 
of Divinity that halo wlhich is the effluence and radia¬ 
tion of their spirituality and thus make science and re¬ 
ligion truly interpret history and civilization, is an hon¬ 
orable career and its triumph the unspeakably brilliant 
and immortal achievement of the seer and his com¬ 
pany of humble disciples. So was it said of old and so 
is it repeated, “Let your light so shine before men that 
they seeing your good works will glorify your Father 
in heaven.” 


81 


SEVENTH EXPERIMENT. 

Show how one should discriminate between the mo¬ 
tive and work of the seer and those of the artificer and 
sorcerer. 


32 


PART III. 

INSPIRATION. 

LESSON VIII. 

In these brief lessons we declare no new Teaching • 
concerning the law of the Soul's unfoldment and spirit¬ 
ual realization, nor have we suggested any strange or 
novel methods for experimentation. The students will 
de well if in a reminiscent way the fundamental prin¬ 
ciples of this System Of Philosophy Concerning Divin¬ 
ity are kept in mind and ever reasserted and elaborated. 
Many will no doubt read these lessons and yet not per¬ 
ceive and realize their value or significance. Swayed 
by the “ipse dixit” of Mother Grundy, or the thought 
and influence of humanity, they forget or neglect the 
power of Divinity and hence are continually misled and 
always in doubt as to the reality and issuance of Spirit, 
to say nothing of the calm grandeur and the perfect 
guidance of one who is conscious of celestial Imman¬ 
ency and Divine Providence. If nature is a palimpsest 
containing as the snowy white tablets of the soul a rec¬ 
ord of the Divine rulings and workings, quite impossi¬ 
ble of realization by the mortal and unilluminated con¬ 
sciousness, surely the aim of the student should be to 
interpret its writings and if possible, its secret and di- 


33 


vine causality. Having succeeded in mastering the 
System of Philosophy concerning Psychometry and 
Clairvoyance, that of Inspiration follows. As climbing 
a mountain range to stand upon the summit of its high¬ 
est peak suggests collateral and fundamental steps 
Which lead to the end in view, so in the perfection of 
spiritual unfoldment, it is as if one swept through 
spheres of mental and spiritual auras until at last the 
sublime light of the spirit shone in eternal and perfect 
glory. The ambient, pervasive, enfolding light on the 
heights is a smybol of inspiration. 

Now the very first condition of success in mastering 
this special philosophy is the perception of the a priori 
origin, nature and expression of thought. All thought 
is divine; it is natural only because spiritual; it is human 
only because deific. It, in no sense, is causal but se¬ 
quential to spirit; Spirit is ever causal to it. It has its 
own light and resultant aura, radiance, magnetic and 
electrical sphere and spectum of manifestation and dif¬ 
ferentiation. It infills and permeates matter by a rare, 
indefinable, ineffable spiritual immanence. Its phenom¬ 
ena. however variable and multiform have one source 
and are governed by one law. The realization of this is 
perceived in the synthesis of the various sub-laws and 
principles of nature and viewing them in the sphere of 
an illuminated consciousness. To acquire this illumin¬ 
ation one must become receptive of celestial or divine 
rays of thought or light and not limit the mind by ma¬ 
terial iscience, philosophy and religion. To perceive^ 
the light of the spirit is simply to become consciously 
aware of its presence. It requires no miracle of regen- 


34 


eration or spiritual transformation. This inspiration of 
which we speak ever is and is in all souls and there 
shines eternally. It is not sporadic, exotic, capri¬ 
cious, now here or there like a will-o’-the-wisp; it is 
abiding and unchanging and awaits recognition and 
realization. The measure of its hallowed light depends 
upon the degree of spirituality one has unfolded, and 
not upon the ability to cast spirit noumena and phe¬ 
nomena. The idea is abroad and it is a mistaken one 
that mediumship or the dynamic expression of adept- 
ship intensifies and objectifies this light or makes it 
possible. This might be so were the ligfit of inspira¬ 
tion material in quality, inductive in nature, and did it 
operate functionally; but, inasmuch as it is spiritual 
it truly can never be on land or sea. It must be per¬ 
ceived, if perceived at all, from within spirit. It cannot 
be materialized, externalized or objectified. Hence do 
not seek for it as you do for the physical or electrical 
rays of the sun; seek for it spiritually travelling as the 
mystics travelled eastward from the west or follow the 
magic star of the East in pursuit of the holy grail; 
which means reverse the natural order and seek for it 
within spirit by following its tides which ebb and flow 
by the law of breathing and inbreathing within con¬ 
sciousness, touching faintly the shores of psychic vision 
and the mind. Know well the significance of 
John’s gospel and interpret his symbology esoterically. 
Read mystically the parable and lesson of the Foolish 
Virgins, the Transfiguration and the Treasure hid in 
the Field. And above all do not seek to critically rat¬ 
ionalize all intuitions and inspirations, but learn to 
discriminate between human and divine thought and 


35 


leading, seeing to it that conditions are prepared where¬ 
by the intuition may perceive and spiritual conscious¬ 
ness receive divine direction. Keep the mind moist 
with (Spirit. Then all doubtful problems will be solved. 


36 


EIGHTH EXPERIMENT. 

How does thought bring light and how is the light 
of inspiration realized? Perceive that there is no con¬ 
sciousness without this spiritual radiation or divine 
illumination. All a priori thought finds its definition 
and interpretation in this light. 


37 


INSPIRATION* 

LESSON IX. 


The student of inspiration should be able to distin¬ 
guish between the different forms of inspiration which 
have been common to every people of every age. The 
process or law through and by wihich inspiration is per¬ 
ceived and realized must not be confused with its three¬ 
fold forms, viz:—illumination, divine inspiration or in¬ 
tuitive wisdom, direct and indirect inspiration through 
suggestion and receptivity and tuition or experience. 

The first form is really not a form at all, but is the 
very essence of thought and may be termed the thought 
of the Divine mind and as such is invariably infallible. 
It is the principle of all culture and civilization and 
shapes the spiritual apotheosis. It is realized through 
spirit absolute as divine inspiration is perceived through 
the oracle or the vehicle known in metaphysics as in¬ 
tuition, and as the same is often confounded with the 
thing, one should be precise in not identifying the in¬ 
tuition with illumination. Intuition must, in the final 
analysis be conceded to be the oracle through which di¬ 
vine inspiration flows and as the intuition is not a func¬ 
tion or a mental faculty, but must here be accorded a 
spiritual sphere or residence as is admitted by psycholo¬ 
gists such as Sir William Hamilton, Plato Liebnitz and 


38 


Spinoza, it is the unfailing- source or reservoir of indi¬ 
vidual, divine guidance. Illumination alone affords per¬ 
fect understanding. 

Concerning both the direct and indirect forms of in¬ 
spiration by suggestion and receptivity we should add 
nothing to what has already been said in the Teachings. 
The form commonly shown and experienced by sensi¬ 
tives and media is that produced under hypnotic or 
trance and suggestive or telepathic influence, when the 
normal mind is made susceptible to another’s will. In¬ 
spiration whether from excarnate or incarnate spirit 
intelligences is never infallible, but it may be of truth; 
but what must here be insisted upon is that as such it 
contains the human and fallible element, it is truth re¬ 
flected and refracted from the spheres of inner corre¬ 
spondences and is under the law of reason. Intuition, 
however, is the law of reason and is its inspiration. 

By tuition we mean normal thought or experience 
whidh is induced in the evolution of the material and 
sensuous consciousness. 

By accurate perception and knowledge of these 
forms one will be able to place precedence upon human 
in contradistinction to divine guidance, while the au¬ 
thority and value of the highest form both for material 
and spiritual ends will remain unquestioned. 


39 


NINTH EXPERIMENT. 

Give personal evidences of these forms of inspiration? 


40 


INSPIRATION. 


LESSON X. 

When the neophyte is unfolded sufficiently to define 
as well as realize the different kinds of inspiration, much 
yet remains before he can perfect the highest form of 
illumination or realization known to the planet. When 
once he perceives the futility lof striving for a vicarious 
inspiration, an inspiration by proxy or through media 
and hypnosis or obsessing influences, he will have re¬ 
moved a colossal stumbling block from his pathway. So 
few understand the object or office of what is popularly 
termed mediumship, and hence abuse it or expect im¬ 
possible results from it. No controlling or obsessing 
influence can give anyone an inspiration beyond the 
normal expression or capacity of that one’s intelli¬ 
gence. 

What is thus received through such a channel, in 
plain words, can be perceived intuitively. For any one 
whose physical or mental functions are thus used has in 
himself, could he become aware of it, the ability to per¬ 
ceive as well as realize the purest and truest forms of 
truth, which could be manifested or expressed through 
him. It has been an error of Spiritualists to insist that 
mediuimship is both a function or condition and a state 


41 


of illumination; whereas, mediumship is the function or 
condition only. It is ignorance to maintain that the 
mental and spiritual capacity and expression of a me¬ 
dium does not fix and shape the sphere of receptivity 
of inspiring influences and illumination, for by the law 
of affinity and correspondency contrasts and similars 
blend in a unity of harmonious expression. Every even 
numjber has its odd and every positive force its negative 
aspect. One note as one color is distinguished from 
another by tone vibration. So each thought has its 
dual expression in one sphere or many united and uni¬ 
form spheres. 

Ideality and its realization must here be explained. 
Both Idealty and intuition are of equal capacity in all; 
but under the normal or psychological law of mind and 
its expression may be but imperfectly and faintly mani¬ 
fested. A master may express through a medium in¬ 
spirations quite beyond and inexplicable by the me¬ 
dium’s own state or unfoldment, causing such an one 
to appear to be a prodigy or a freak. It, in no sense, 
logically follows that where such expression is possible 
the capacity of the medium should or must be defined 
by the normal ability of the master; yet, it is here con¬ 
tended that what is here explained as the result of in¬ 
spiration through mediumship can be attained nor¬ 
mally were the person who is capable of such super¬ 
normal phenomena of thought resolute upon attaining 
it. It is a mistaken notion, current among those who 
are uniformed or unfolded or who have not had wide or 
personal psychic experiences or who have given the 
highest self but casual and shallow meditation, to infer 


42 


that all such who are of the order of the Illuminati or 
who are mediums, are supernatural beings and, hence 
specially and divinely led. Ontology uncovers the error 
and “The System of Philosophy, Concerning Divin¬ 
ity”* reveals the facts. 

Inspiration is possible where vocal or material ex¬ 
pression is crude or impossible. One can be illumina¬ 
ted though blind, dumb or deaf. The senses may be 
dulled, inoperative or atrophied and yet the spirit free 
to receive and perceive the sphere of inspiration and il¬ 
lumination. And the student is cautioned against a 
cultus or practise of development which sets at naught 
the spiritual life and consciousness. To become an in¬ 
spirational speaker as the phrase goes or one who can 
speak with tongues or one who need take no thought 
as to what he will say, is to be qualified with those psy¬ 
chic and spiritual elements fundamental to its present 
realization and expression, but such as 
are denied this high office in their present 
embodiments should not cease aspiring for the best. 
All are called, but few are chosen is literally true of 
those who, possessing potentially the divinest powers 
are not used as hierophants or evangels. They are used 
and are useful but are not qualified to become public or 
field workers. 


*By J. C. F. Grumbine (five volume's). These books 
can be read only when a student of “The College of 
Psychical Sciences And Unfoldment.” 






43 


Another error which hinders the realization of the in¬ 
spirational harmonies of spirit is the aggresstive and 
selfish seeking after spiritual illumination. To reach a 
spiritual height one must furnish a physically mental 
and spiritual condition. 

Ignorance and selfishness are material for Babel, but 
wisdom and lore are the condition for illumination. No 
one can know too much of wisdom and truth or be too 
pure or spiritual in thought and life. The divine life means 
that one can attain added inspiration and larger capacity of 
truth and a more perfect sphere of divinty. To meditate 
to attain added inspiration and larger capacity of truth 
and a more perfect sphere of divinity. To meditate 
upon the divine, applying the same to spiritual uses and 
ends is making the path which leads heavenward and 
opening gateways into celestial fountains of never end¬ 
ing inspirations. And we, therefore, commend to the 
student all such teachers and teaching as will help him 
to lose himself that he may find God. 


44 


General Rationale of Psychical Development. 

LESSON XI. 

There are fundamental and axiomatic propositions in 
spiritual science wdiich like geometrical theorems can be 
demonstrated, and yet to a materialist they wouid be 
regarded as a priori, and in their very nature mere af¬ 
firmations; and, yet they are the postulates of the Re- 
tionale of Psychical development and all Yoga prac¬ 
tices. 

The first is, Spirit is and is divine. The second is, 
Spirit is absolue and absolute in the sphere of its divin¬ 
ity. The third is Spirit is susceptible to manifestation 
and expression; and (the fourth is, Spirit is the oracle 
and source of illumination, direction, realization, adept- 
ship. 

These are theorems which any metaphysical system 
of philosophy can substantiate in its own field of empiri¬ 
cism. Too much emphasis cannot be placed upon them 
collectively and individually as they hold the arcana of 
all mysticism. All seers and adepts, whatever may be 
the character of their work or whatever may have been 
or may be their leading, illustrate these axioms as set 
forth in their life and works. 

Recognizing the phenomena and functional phases 
of adeptship as part of the divine order of being, it is 


% 

P 


45 


quite clear that their office, sphere and law should be 
perceived before any philosophy of psychic unfoldment 
can be originated or defined. And it is necessary as a 
corollary of such a philosophy, to observe that spiritual 
unfoldment or the realization of divinity as here set 
forth is not to be confused with necromantic practises. 
Let the student seek to explore the spiritual sphere of 
causality, and trace, in the outward pencillings of spirit 
in the phenomena, the law and intelligence which work 
within at the very center of being. By so doing results 
of the highest order will be attained. By personal ex¬ 
periments or by applying these theorems to the spiritual 
life a new sphere of realization will be enjoyed. And 
by living what is here set forth as the soul’s preroga¬ 
tives failures in psychic unfoldment are impossible. 

Having successfully mastered the rudiments and con¬ 
ditions of this System of Divinity he is ready to unfold 
or apply adeptship. The divine sovereignty must be 
declared and maintained at all times. Each one must 
realize it and he cannot do this any more than the blind 
can declare the existence of the light unless the Spirit 
and its immanency have become in him a conscious and 
abiding Presence. The realization of the Presence will 
at times be foreshown in dim and wavering outlines of 
reality or flickerings of power, like the reflected light of 
moonlight or starlight in a brook, but the faintest def¬ 
inition suggests receptivity, hallowed medita¬ 
tion and consecrated aspiration. In all psychical devel¬ 
opment planes of elevation will obscure rather than re¬ 
veal the supernal and surpassing light; the steps to the 
light are less, not more in number, are closer to the 


46 


end, not farther removed from it. Let each one re¬ 
member that figuratively speaking experiences try the 
patience and the trust of the most faithful but only to 
make such as are thus tested and proven worthy the 
everlasting victors. The .spirit is not unjust nor ca- 
pracious. No crown is given except in exchange for a 

crucifixion. Sacrifice of one order of thought to ob¬ 
tain another and .higher, always entails the loss of the 
one and a consequent suffering, if the loss is premature, 
before the higher order is extended or born or appre- 
siated. The question is never why should I not receive 
psychical benefits but rather why am I not worthy of 
receiving them. No 'Spiritual elevation or success is 
granted indiscriminately or nominally. 


Do not deceive yourself by thinking that by any sort 
of magic or talismanic power the omnipotence can be 
possessed. Violence may take an earthly throne or a 
crown, but it cannot rend the veil between the seen and 
the unseen world. Nor is it possible to ensphere by 
any other than the most gracious and holy behavior, 
the angels. Angels have their attractions but not de¬ 
flections. An angel can never be drawn to earth by a 
talisman, even a wish is unavailing. The Teachings 
should be unmistakable on this point and adeptship 
should not lead to the apostacy of necromancy and sor¬ 
cery. 

Unfoldment of spirit means as applied—Divinity as 
well as a realizing and evidencing power of it. Adept- 
ship is supreme power through Divinity. Such adept- 


47 


ship begins when Divinity makes itself felt and it is con¬ 
tinually unfolding. Its action is normal and uninter¬ 
rupted, if the spirit is ever open and sensitive to its or¬ 
acle and leading. To imply it is to apply it. Sit calm¬ 
ly but understandingly upon the tripod and receive the 
message of the Divine. 


3. <L f. <5rumblne’s publications. 


Clairvoyance, a System of Teaching concerning its Law, Nature 

and Unfoldment. (Second Edition), cloth, price.$3.00 

Psychometry, how to realize the spiritual perception, intuition, Di¬ 
vinity, and attain illumination. A rare work. New and 

just out. Paper, price....$ .50 

Real or Spiritual Significance of Colors and Auras, an esoteric 

dictionary of colors and how to interpret them. Paper, price $ .50 
Easy Lessons In Psychometry, Clairvoyance and Inspiration. 

Paper, price.... $ .50 

A reliable interpretation of all geometrical, masonic, occult, mys¬ 
tic forms and symbols, and a unique spiritual dictionary of 
symbology. (In press). Paper, price.$ .50 

Special IRotlce. 


Subscriptions will only be taken for the books which are in press. 

The work on Clairvoyance is an exhaustive treatise on the Philoso¬ 
phy and Law of its unfoldment, given through divine and inspired gui¬ 
dance. It is the only work of its kind in the world, is a rare book, in 
that it deals exclusively with a subject which has hitherto been veiled 
by Oriental symbology or Western and Eastern mysticism. It is here 
fully and scientifically declared, so that all may unfold their clair¬ 
voyance and become seers. There are twelve experiments in the series. 
The second and revised edition has just appeared. 

Easy Lessons in Psychmetry, Clairvoyance and Inspiration is a text 
book for busy people. It needs no word of commendation. 

Too much cannot be said in favor of the works on Psychometry, and 
on Colors and Auras. They are accurate, can be relied upon, and should 
become standard. 

These books are sent postpaid to the Continent, Australia, England, 
Canada and United States, and can be had only through the above pub¬ 
lishing house. 

Address, enclosing money payable by Postoffice Order at Syracuse, 
N. Y., Registered Letter or Express Orders J. C. GRUMBINE, 1718 
West Oenesee Street, Syracuse, N. Y. 


All these works free to members of the Order of the White Rose. 









TTbe College of psychical Sciences 
anb TUnfolbment. 

fibe System of |pbllosopb\> concerning 

Divinity. 

the Series—/llbail Course, 

First.— PSYCHOMETRY. Sixteen lessons. Ten special test ex¬ 
periments. Advanced teachings. Three months’ course. Price for 
series, $12.75. 

Second. —CLAIRVOYANCE. Twelve lessons. Ten Experiments. 
Advanced teachings. Two months’ course. Price for series,$3.00. 

Third. —INSPIRATION. Twelve lessons. Ten Experiments. 
Advanced teachings. Three months’ course. Price for series, $12.75. 

Fourth.— PSYCHOPATHY. Twelve lessons. Ten experiments. 
Advance teachings. Three months’ course. Price for series, $12.75. 

Fifth. —ILLUMINATION. Ten lessons. Three months’ course. 
Final series and on Adeptship. Price for series, $12.75. 

N. B.—The student who passes final examinations successfully is 
given a diploma and becomes a member of the Order of White Rose. 

The unfoldment is in the regular order of the Teachings and there 
is and can be no variation from the rule. 

P. S.—The entire series can be had now for $50. (payable at once 
or monthly in advance). This fee includes all text books. 

©pedal Bottce. 


This School of Correspondence is the only one of its kind in the 
world, is conducted by J. C. F. GRUMBINE, the author and lecturer. 
It is conducted through the mails, is devoted to the system of Philoso¬ 
phy, concerning Divinity, and is connected with the Order of the White 
Rose, branch of the Rosicrucians. The secrets and mysteries of Magic 
and Occultism are revealed; the mystic and potential powers of Divin¬ 
ity such as Clairvoyance, Psychometry, Inspiration, Psychopathy, On¬ 
tology, Hypnotism, Telepathy and Illumination are made operative and 
practical. 

Teachings are arranged for out of town students and belong to the 
College Extension Department. Realization is thus assured in the stu¬ 
dent’s home. _ 

For booklet and circulars, Percentage of Psychical Power, send 
a stamped, addressed envelope to J. C. F. Grumbine, 1718 West Genesee 
Street, Syracuse, N. Y. 





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